خَطۡبُ
Appears 5 times in Quran
Derived Words (4)
Words derived from the stem "خَطۡبُ".
- was the matter with you
- thou to say
- the matter with you
- your business
- your errand
Occurrences in Quran
Found 5 verses containing "خَطۡبُ".
قَالَ مَا خَطۡبُکُنَّ اِذۡ رٰوَدتُّنَّ یُوۡسُفَ عَنۡ نَّفۡسِہٖ ۚ قُلۡنَ حٰشَ لِلّٰہِ مَا عَلِمۡنَا عَلَیۡہِ مِنۡ سُوۡٓءٍ ۚ قَالَتِ امۡرَاَتُ الۡعَزِیۡزِ الۡـٰٔنَ حَصۡحَصَ الۡحَقُّ اَنَا۠ رٰوَدتُّہٗ عَنۡ نَّفۡسِہٖ وَاِنَّہٗ لَمِنَ الصّٰدِقِیۡنَ
12:32.
عورتوں نے کوئی بُرا فعل نہیں کروانا چاہا تھا‘ بلکہ یوسفؑ کے آقا کی بیوی نے چاہا تھا۔ مگر چونکہ وہ آقا کی بیوی کی سہیلیاں تھیں اور انہوں نے پھر بھی سچی گواہی کو چھپائے رکھا۔ اس لئے ان کی طرف جرم منسوب کیا گیا ہے۔
12:32.
The words seem to show that the incident of the cutting of their hands by the women did actually take place; otherwise Joseph could not have referred to it. Either in amazement or being absorbed in conversation, some of them did inadvertently cut their hands. Or the words might mean that by bringing a false accusation against Joseph the women had cut their own hands, i.e. they had landed themselves into a false position. But if nothing actual had happened, Joseph could not have referred to 'the cutting of the hands.' Hasha Lillahi also means, God forbid; or how far is Allah from every imperfection (Lane).
12:32.
Important Words:
ماخطبکن (what was the matter with you) خطب (khatbun) is the noun-infinitive from خطب (khataba). They say خطب القوم i.e. he addressed the people and delivered to them an exhortation or admonition. خطب المرأة means, he asked or demanded the woman in marriage. خطب means, a thing, an affair, or a business, small or great, that one seeks or desires to do or that may be a subject of discourse; a great thing or affair; or the cause or occasion of a thing or an event; or an affliction or calamity. They say ماخطبك i.e. what is the thing or affair or business that thou seekest or desirest to do; or, what is the cause of thy coming? (Lane).
Commentary:
This verse shows that the King had become so convinced of the righteousness of Joseph that, on hearing of the accusation against him, he at once believed it to be false. This is why the women, judging from the way in which the King questioned them, realized that he looked upon Joseph as a righteous man, and so they confessed the truth. But by so doing they only bore witness to the innocence of Joseph, without in any way accusing Potiphar’s wife. The latter, however, fearing lest after exonerating Joseph of all blame the women might proceed to testify to her misconduct, hastened to confess her guilt, although she had not yet been questioned by the King. She did this to escape the greater shame of being condemned out of the mouth of others and perhaps also to win some credit for speaking the truth without being questioned.
b
12:32.
1
عورتوں نے کوئی بُرا فعل نہیں کروانا چاہا تھا‘ بلکہ یوسفؑ کے آقا کی بیوی نے چاہا تھا۔ مگر چونکہ وہ آقا کی بیوی کی سہیلیاں تھیں اور انہوں نے پھر بھی سچی گواہی کو چھپائے رکھا۔ اس لئے ان کی طرف جرم منسوب کیا گیا ہے۔
a
12:32.
1555
Important Words:
ماخطبکن (what was the matter with you) خطب (khatbun) is the noun-infinitive from خطب (khataba). They say خطب القوم i.e. he addressed the people and delivered to them an exhortation or admonition. خطب المرأة means, he asked or demanded the woman in marriage. خطب means, a thing, an affair, or a business, small or great, that one seeks or desires to do or that may be a subject of discourse; a great thing or affair; or the cause or occasion of a thing or an event; or an affliction or calamity. They say ماخطبك i.e. what is the thing or affair or business that thou seekest or desirest to do; or, what is the cause of thy coming? (Lane).
Commentary:
This verse shows that the King had become so convinced of the righteousness of Joseph that, on hearing of the accusation against him, he at once believed it to be false. This is why the women, judging from the way in which the King questioned them, realized that he looked upon Joseph as a righteous man, and so they confessed the truth. But by so doing they only bore witness to the innocence of Joseph, without in any way accusing Potiphar’s wife. The latter, however, fearing lest after exonerating Joseph of all blame the women might proceed to testify to her misconduct, hastened to confess her guilt, although she had not yet been questioned by the King. She did this to escape the greater shame of being condemned out of the mouth of others and perhaps also to win some credit for speaking the truth without being questioned.
a
12:32.
1388
The words seem to show that the incident of the cutting of their hands by the women did actually take place; otherwise Joseph could not have referred to it. Either in amazement or being absorbed in conversation, some of them did inadvertently cut their hands. Or the words might mean that by bringing a false accusation against Joseph the women had cut their own hands, i.e. they had landed themselves into a false position. But if nothing actual had happened, Joseph could not have referred to 'the cutting of the hands.' Hasha Lillahi also means, God forbid; or how far is Allah from every imperfection (Lane).
قَالَ فَمَا خَطۡبُکُمۡ اَیُّہَا الۡمُرۡسَلُوۡنَ
51:32.
51:32.
Commentary:
When Abraham realized that the real mission of these messengers was not to give to him the glad tidings of the birth of a son—for if it had been so, they would not have looked sad—but that they had come on some momentous mission, he hastened to enquire of them their real business. This question of Abraham also shows that he regarded the messengers to be mere human beings and not angels. For if he had considered them to be angels, he would not have been surprised at their refusal to partake of food, as he would have known that angels do not eat food. As, however, he considered them to be human beings, their refusal to partake of the food offered to them made him apprehensive that a grievous affair was weighing upon their minds (11:70, 71).
b
51:32.
b
51:32.
1761
Commentary:
When Abraham realized that the real mission of these messengers was not to give to him the glad tidings of the birth of a son—for if it had been so, they would not have looked sad—but that they had come on some momentous mission, he hastened to enquire of them their real business. This question of Abraham also shows that he regarded the messengers to be mere human beings and not angels. For if he had considered them to be angels, he would not have been surprised at their refusal to partake of food, as he would have known that angels do not eat food. As, however, he considered them to be human beings, their refusal to partake of the food offered to them made him apprehensive that a grievous affair was weighing upon their minds (11:70, 71).
a
51:32.
1506
By using the word al-Mursalun (messengers), the Qur’an hints that the bearers of the message were humans. The Bible, however, sometimes mentions them as men (Gen. 18: 2, 16, 22) and sometimes as angels (Gen. 19: 11, 15).
قَالَ فَمَا خَطۡبُکَ یٰسٰمِرِیُّ
Khatb means, object; design; case or plea; business; affair; etc. (Lane). The whole sentence also means, what thou hast to say (Lane).
Important Words:
ماخطبک (what hast thou to say). خطب (khatbun) among other things may also mean, object, purpose, plea, defence etc. See also 12:52.
2308
Important Words:
ماخطبک (what hast thou to say). خطب (khatbun) among other things may also mean, object, purpose, plea, defence etc. See also 12:52.
1846
Khatb means, object; design; case or plea; business; affair; etc. (Lane). The whole sentence also means, what thou hast to say (Lane).
وَلَمَّا وَرَدَ مَآءَ مَدۡیَنَ وَجَدَ عَلَیۡہِ اُمَّۃً مِّنَ النَّاسِ یَسۡقُوۡنَ وَوَجَدَ مِنۡ دُوۡنِہِمُ امۡرَاَتَیۡنِ تَذُوۡدَانِ ۖ قَالَ مَا خَطۡبُکُمَا ۖ قَالَتَا لَا نَسۡقِیۡ حَتّٰی یُصۡدِرَ الرِّعَآءُ ۖ وَاَبُوۡنَا شَیۡخٌ کَبِیۡرٌ
قرآن مجید میں دو عورتوں کا ذکر ہے مگر بائبل خروج باب۲ آیت۱۶ میں لکھا ہے کہ سات لڑکیاں آئی تھیں۔ یہ فرق اس لئے ہے کہ قرآن کریم میں صرف بڑی لڑکیوں کا ذکر ہے۔ کیونکہ آگے بیاہ کا معاملہ آنے والا تھا۔ بائیبل نے اس کے خلاف جتنی لڑکیاں اپنی بہنوں کے ساتھ آئی تھیں خواہ چھوٹی تھیں یا بڑی سب کا ذکر کر دیا ہے۔
یہاں خَطْب کا لفظ ہے جس کے معنے ہیں بڑا اہم کام۔
What is your trouble; or what is the matter with you?
Important Words:
تذودان (keeping back) is formed from ذاد which means, he drove; drove away, and he repelled. ذاد الابل عن الماء means, he kept back or debarred the camels from the water, or prevented them from coming to it. They say ذاد عن عرضه i.e. he defended his honour (Lane & Aqrab).
یصدر (take back) is from صدر which means, he returned, went back or turned away from water. صدر الیه means, he went to it (Lane & Aqrab).
Commentary:
The girls seem to be jealous of the honour of their father and therefore in order to disabuse Moses’ mind of any possible misconception that their father was an indolent and easy-going man for having sent his young daughters to the well and keeping himself at home they say that their father is an old man and therefore could not himself come to water his flock.
The general opinion among the commentators of the Quran is that Shu‘aib was Moses’ father-in-law. In the Bible he is called Jethro (Exod. 3:1).
3
قرآن مجید میں دو عورتوں کا ذکر ہے مگر بائبل خروج باب۲ آیت۱۶ میں لکھا ہے کہ سات لڑکیاں آئی تھیں۔ یہ فرق اس لئے ہے کہ قرآن کریم میں صرف بڑی لڑکیوں کا ذکر ہے۔ کیونکہ آگے بیاہ کا معاملہ آنے والا تھا۔ بائیبل نے اس کے خلاف جتنی لڑکیاں اپنی بہنوں کے ساتھ آئی تھیں خواہ چھوٹی تھیں یا بڑی سب کا ذکر کر دیا ہے۔
4
یہاں خَطْب کا لفظ ہے جس کے معنے ہیں بڑا اہم کام۔
2893
Important Words:
تذودان (keeping back) is formed from ذاد which means, he drove; drove away, and he repelled. ذاد الابل عن الماء means, he kept back or debarred the camels from the water, or prevented them from coming to it. They say ذاد عن عرضه i.e. he defended his honour (Lane & Aqrab).
یصدر (take back) is from صدر which means, he returned, went back or turned away from water. صدر الیه means, he went to it (Lane & Aqrab).
Commentary:
The girls seem to be jealous of the honour of their father and therefore in order to disabuse Moses’ mind of any possible misconception that their father was an indolent and easy-going man for having sent his young daughters to the well and keeping himself at home they say that their father is an old man and therefore could not himself come to water his flock.
The general opinion among the commentators of the Quran is that Shu‘aib was Moses’ father-in-law. In the Bible he is called Jethro (Exod. 3:1).
2209A
What is your trouble; or what is the matter with you?
۞ قَالَ فَمَا خَطۡبُکُمۡ اَیُّہَا الۡمُرۡسَلُوۡنَ
15:58.
15:58.
15:58.
Important Words:
خطبکم (your errand). خطب means, a thing, an affair, or a business small or great; the cause or occasion of a thing or an event. They say ما خطبک i.e. what is the thing or affair or business that thou seekest or desirest to do; or what is the cause of thy coming? (Lane & Aqrab). See also 12:52.
a
15:58.
b
15:58.
3912
Important Words:
خطبکم (your errand). خطب means, a thing, an affair, or a business small or great; the cause or occasion of a thing or an event. They say ما خطبک i.e. what is the thing or affair or business that thou seekest or desirest to do; or what is the cause of thy coming? (Lane & Aqrab). See also 12:52.
a
15:58.